KJV: And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.
YLT: and let them learn -- ours also -- to be leading in good works to the necessary uses, that they may not be unfruitful.
Darby: and let ours also learn to apply themselves to good works for necessary wants, that they may not be unfruitful.
ASV: And let our people also learn to maintain good works for necessary uses, that they be not unfruitful.
| μανθανέτωσαν | Let learn |
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Parse: Verb, Present Imperative Active, 3rd Person Plural Root: μανθάνω Sense: to learn, be appraised. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἡμέτεροι | our [people] |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 1st Person Plural Root: ἡμέτερος Sense: our, your. |
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| καλῶν | good |
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Parse: Adjective, Genitive Neuter Plural Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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| ἔργων | works |
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Parse: Noun, Genitive Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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| προΐστασθαι | to devote themselves to |
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Parse: Verb, Present Infinitive Middle Root: προί̈στημι Sense: to set or place before. |
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| τὰς | - |
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Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀναγκαίας | necessary |
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Parse: Adjective, Accusative Feminine Plural Root: ἀναγκαῖος Sense: necessary. |
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| χρείας | needs |
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Parse: Noun, Accusative Feminine Plural Root: χρεία Sense: necessity, need. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ὦσιν | they should be |
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Parse: Verb, Present Subjunctive Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἄκαρποι | unfruitful |
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Parse: Adjective, Nominative Masculine Plural Root: ἄκαρπος Sense: metaph. |
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Greek Commentary for Titus 3:14
“Our folks.” The Cretan converts, not just Paul‘s friends. [source]
Present active imperative, keep on learning how. To maintain See Titus 3:8. For necessary uses (εις αναγκαιας χρειας eis anagkaias chreias). “For necessary wants.” No idlers wanted. See 1 Thessalonians 4:12; 2 Thessalonians 3:10. -DIVIDER- Unfruitful (ακαρποι akarpoi). See note on 1 Corinthians 14:14; Ephesians 5:11. [source]
See Titus 3:8. For necessary uses (εις αναγκαιας χρειας eis anagkaias chreias). “For necessary wants.” No idlers wanted. See 1 Thessalonians 4:12; 2 Thessalonians 3:10. -DIVIDER- Unfruitful (ακαρποι akarpoi). See note on 1 Corinthians 14:14; Ephesians 5:11. [source]
Our brethren in Crete. [source]
The phrase N.T.oWith reference to whatever occasion may demand them. [source]
Only here in Pastorals. In Paul, 1 Corinthians 14:14; Ephesians 5:11. Not only in supplying the needs, but in cultivating Christian graces in themselves by acts of Christian service. [source]
Reverse Greek Commentary Search for Titus 3:14
Their own people as in John 1:11; John 13:1; Acts 24:23; 1 Timothy 5:8; Titus 3:14, not merely the apostles (all the disciples). In spite of Peter‘s courageous defiance he and John told the brotherhood all that had been said by the Sanhedrin. They had real apprehension of the outcome. [source]
Lit. in good works; in the matter of. Comp. 1 Timothy 6:18; Titus 2:7; Titus 3:8, Titus 3:14. In the Gospels, ἔργον workappears with καλὸς and never with ἀγαθὸς . In Paul, always with ἀγαθὸς and never with καλὸς KingsIn the Pastorals, with both. The phrase includes good deeds of all kinds, and not merely special works of beneficence. Comp. Acts 9:36. [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]